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A global network of Gandhian institutions promoting peace, nonviolence, and social justice through various initiatives.

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A list of Gandhian activists experimenting with his teachings in real-world contexts globally.

Global Gandhi

Global Gandhi is a non-organizational platform created by the Gandhians and for the Gandhians. Its purpose is to connect thousands of individuals and institutions worldwide committed to advancing Mahatma GandhiтАЩs principles of Satya (truth), Ahimsa (non-violence), Nyay (justice), and Shanti (peace). This community-run platform enables sharing, collaboration, and partnerships among like-minded advocates, fostering a global network dedicated to promoting these core values and enriching the collective pursuit of justice and peace.

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Fact Check

Claim by viral post:

There were seven failed attempts on Mahatma Gandhi's life before he was finally assassinated.

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True тАФ There were several documented attempts on Gandhi's life, including some involving Hindu extremists and those opposed to his reforms.
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Gandhi Gallery

A selection of images and videos depicting the life and legacy of Mahatma Gandhi.

Gandhi Gallery

A selection of images and videos depicting the life and legacy of Mahatma Gandhi.

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  • Gandhi on Youtube

Famous Quotes

If you want to see the world change, start with yourself

ItтАЩs about taking personal responsibility for the changes you want to see around you.

YouтАЩll discover your true self when you dedicate yourself to helping others

Gandhi believed that serving others is the key to finding purpose and fulfillment.

If we keep seeking revenge, everyone will end up suffering

This highlights that responding to violence with violence only leads to more harm

Articles

Gandhiji and Religion Part-2

Gandhiji and Religion (Part-2) By JB Kripalani He believed in God but for him God was the moral law, dharma. He therefore considered that all those who believed in the moral law were spiritual even though they were so-called atheists. He says that “Truth is God”. “To me God is Truth and Love; God is ethics and morality; God is fearlessness. God is the source of Light and Life and yet He is above and beyond all these.” Again he says: “There can be no manner of doubt that this universe of sentient beings is governed by a Law. If you can think of Law without its Giver, I would say that the Law is the Lawgiver, that is God. When we pray to the Law, we simply yearn after knowing the Law and obeying it. We become what we yearn after.” He uttered Rama nama though he made it clear that Rama of his conception was not the husband of Sita or the son of Dasharatha but he who abides in the hearts of men, the Antaryami. However, like the prophets of old, he did not confuse the minds of the ordinary man and woman to whom Rama and Krishna are the Supreme Beings even though they took upon themselves a human form and worked for the establishment of righteousness, dharma and the destruction of adharma. For himself he believed in a formless and attributeless God. He frankly admits that existence of God cannot be proved by reason though it is not against reason. Even if he could not prove His existence by rational arguments which may not convince, he felt it within himself. He says: “There is an indefinable mysterious Power that pervades everything. I feel it, though I do not see it. It is this unseen Power which makes itself felt and yet defies all proof, because it is so unlike all that I perceive through my senses. It transcends the senses. But it is possible to reason out the existence of God to a limited extent. “I do dimly perceive that whilst everything around me is everchanging, ever-dying, there is underlying all that change a Living Power that is changeless, that holds all together, that creates, dissolves, and recreates. That informing Power or Spirit is God. And since nothing else I see merely through the senses can or will persist, He alone is. “And is this Power benevolent or malevolent ? I see it as purely benevolent. For I can see that in the midst of death life persists, in the midst of untruth truth persists, in the midst of darkness light persists. Hence I gather that God is Life, Truth, Light. He is Love, He is the Supreme God,” The great saints and sages of all ages and climes have believed in God and their unbiased evidence kept before us through their life and work must, he held, be conclusive. Believing in God, Gandhiji had great faith in prayer. Morning and evening there were prayers in the Ashram. When he was on tour, the evening prayers were performed in public before ever increasing congregations. In this prayer no image or symbol was kept. He did not believe in image worship for himself but he had no objection to it for those who needed such symbols. He says: “I do not disbelieve in idol worship. An idol does not excite any feeling of veneration in me. But I think that idol worship is part of human nature. We hanker after symbolism. I do not forbid the use of images in prayer, I only prefer the worship of the Formless. This preference is perhaps improper. One thing suits one man; another thing will suit another man, and no comparison can fairly be made between the two.” His prayers were not petitions. They were in praise of God and they were the yearnings of the soul. They also were meant to strengthen man and keep him away from earthly temptations. He says: “The prayer has saved my life. Without it, I should have been a lunatic long ago. I had my share of the bitterest public and private experiences. They threw me in temporary despair. If I was able to get rid of that despair, it was because of prayer. It has not been a part of my life as truth has been. It came out of sheer necessity, as I found myself in a plight where I could not possibly be happy without it. And as time went on, my faith in God increased, and more irresistible became the yearning for prayer. Life seemed to be dull and vacant without it. I had attended the Christian service in South Africa, but it had failed to grip me. I could not join them in it. They supplicated God, I could not; I failed egregiously. I started with disbelief in God and prayer, and until at a late stage in life I did not feel anything like a void in life. But at that stage, I felt that as food is indispensable for the body, so was prayer indispensable for the soul. In fact, food for the body is not so necessary as prayer for the soul. For starvation is often necessary to keep the body in health, but there is no such thing as prayer starvation. You cannot possibly have a surfeit of prayer. Three of the greatest teachers of the world Buddha, Jesus and Muhammad have left unimpeachable testimony, that they found illumination through prayer and could not possibly live without it. Millions of Hindus, Mussulmans and Christians find their only solace in life in prayer. Either you call them liars or self-deluded people. I will say that this тАШlying’ has a charm for me, a truth-seeker, if it is ‘lying’ that has given me that mainstay or staff of life without which I could not live for a moment. In spite of despair staring me in the face on the political horizon, I have never lost my peace. In fact, I have found people who envy my peace. That peace comes from prayer. I am not a man of learning, but I humbly claim to be a man of prayer. I am indifferent as to the form. Everyone is a law unto himself in that respect. But there are some well-marked roads, and it is safe to walk along the beaten tracks, trodden by the ancient teachers. I have given my personal testimony. Let everyone try and find that as a result of daily prayer he adds something new to his life.” Never in his prayer-meetings was any patriotic song sung. Good and desirable as love of one’s country may be, it was not the love of God. His prayer-meetings were also occasions for him to take the public into confidence about what was happening in the councils of the great, whether in the national organisation or in the Government. He took them into confidence to the extent that was permissible and desirable. He did this because he wanted from the people enlightened co-operation in the national struggle which was not only meant to remove the foreign yoke but was also meant for their political, economic, social and, above all, their moral advancement. He often said that to the extent India was reformed, it would be free. A reformed India would be a free India. Gandhiji believed in self-discipline. He felt that his own personal progress and all that he had been able to achieve was because he lived a life of discipline. He held with the Gita, “To him who is temperate in eating and recreation, in his effort for work, and in his sleep and wakefulness, Yoga becomes the destroyer of his misery.”* He believed in occasional fasting. He thought it helped in the concentration of mind. Apart from this he held that fasting had purificatory effect. Sometimes he fasted for the moral lapses of those who lived or worked with him, because he considered himself responsible for their conduct. Any misbehaviour on their part was a proof of some imperfection in him. As he became purer his surroundings would, he thought, adequately respond to the change. He believed in taking and keeping vows. He thought that their proper observance strengthened the will. However, there is the danger, the present writer feels, that vows taken and broken repeatedly weaken the will and its power of resistance to evil. We have said that Gandhiji’s life was well-regulated. Buthe was not a flesh-mortifying ascetic. Believing in the philosophy of karmayoga, right action, he could not afford to impair his health by the mortification of the flesh as is done by some ascetics. The restrictions in diet that he placed upon himself were due to circumstances. His vow not to take more than five varieties of food a day was taken because wherever he went, generous and hospitable hosts served him various rich and luxurious dishes. That his kind hosts may not put themselves to extra trouble on his account and to avoid waste in a poor country like India, and not for ascetic reasons, he put the above restriction on himself. He also felt that increasing one’s wants beyond a particular limit, instead of benefiting an individual, became a burden on him. Gandhiji had a good appetite and whatever food he took at the time was healthy and pure. He took time to eat the food and seemed to enjoy it. If a person fell ill in the Ashram, everything prescribed for him by the doctor was made available, whatever the cost. He discarded his shirt and cap and satisfied himself with a loin cloth. This was due to the fact that India in those days did not produce enough cloth, especially hand-spun and hand-woven, to satisfy the minimum needs of the people. Also, this loin cloth was meant to be his identification with the poor. Other restrictions of this nature were imposed because he wanted his entire life to be devoted to the service of humanity. It is a fact that not only public workers fighting for a cause, but all original thinkers and serious workers in any field of life’s activity must and do limit their physical wants. Only in a Philistine age, which needs constant excitement and believes in the multiplication of physical wants as a mark of culture, will Gandhiji’s life of simple living and high thinking be considered ascetic.

November 20, 2024

Gandhiji and Religion Part-1

Gandhiji and Religion Part-1 By J.B. Kripalani Gandhiji was not a philosopher or a theoretician who developed his theories and evolved a system which would give a rational explanation of life and its different facets and, if possible, its ultimate goal. If one wants to understand Gandhiji’s life and work, one must try to understand his spiritual ideas and ideals in the light of which he conducted his struggles against group injustice and tyranny and carried out his reform programmes. Gandhiji’s ideas grew and developed as he had to face practical situations and find solutions to problems which confronted him throughout his life. The establishment of British rule in India led to a review of existing ideas, ideals and institutions. The first impact of this contact was naturally in the religious field. This was because most of the ideas, ideals and institutions in India were, more or less, connected with religion. The result of this was the rise of new reformist sects like the Brahmo Samaj and the Prarthana Samaj. Along with the growth of these reformist sects, there were also movements within the orthodox Hindu fold to interpret andrestate the basic doctrines of Hinduism. This resulted in the establishment of the Arya Samaj and the interpretation of Hinduism by Sri Ramakrishna Paramahamsa, Vivekananda, Ramatirtha and the Theosophical movement under the lead of Mrs. Annie Besant. This spiritual ferment was confined to Hindu society, as the Hindusmore than any other major community in India had taken to the new system of education introduced after the advent of British rule. Gandhiji was brought up, as we have said before, in a religious atmosphere. He belonged to a Vaishnavite Hindu family influenced to some extent by Jainism. His mother was a devout woman. His father often invited the learned of different faiths to discuss religious problems. In England his insistence on vegetarian diet brought him into contact with such idealist Englishmen as had given up meat diet and had become vegetarians. He also came under the influence of the Liberal thought in England of the 19th century. He had made a study of the Bible, especially the New Testament. He had also made himself familiar with the writings of Tolstoy and Emerson. In South Africa he had to work among people of many nations, races and colours. He came in contact there with Christian missionaries. Some of them were anxious to save his soul by converting him to the True Faith, Christianity. Others were not concerned so much with his soul as with the work that he wascarrying on there for the uplift of his countrymen who had become citizens of South Africa. All these contacts confirmed him in his own faith, Hinduism. But his Hinduism had little to do with, its forms or ceremonials and the institutions that it had created within itself. He rejected everything that was against reason and against humanity. Though he loved to call himself an orthodox Hindu, he did not subscribe to the pernicious and cruel system of untouchability. He did not believe in the caste system as it prevailed in India. About this he says : “God did not create men with the badge of superiority or inferiority; no scripture which labels a human being as inferior or untouchable because of his or her birth can command our allegiance. It is a denial of God and Truth which is God.” He did not observe Hindu ceremonials or holy days. He rarely visited temples except sometimes through courtesy. Even then he would not enter a temple which was not open to the untouchables whom he called Harijans. He thought image worship and going to the temples were good for those who needed such props to their faith. His Hinduism was based on the teachings of the Upanishads and the Gita. Like other great reformers in Hinduism he wrote a commentary on the Gita. He moulded his life in accordance with the basic teachings of this scripture. He was a karmayogi, as described in the Gita. In accordance with its teachings he held that good works must be performed in the spirit of sacrifice to the God of humanity, especially in serving daridranarayan, God of the poor and the downtrodden. He says: “I am endeavouring to see God through service of humanity, for I know that God is neither in heaven, nor down below, but in everyone.” He also says that whenever in difficulty he had recourse to the Gita and it was the solace of his life. He held that through work, done as sacrifice, without attachment, and without hankering after desired results and with equanimity, one could get the summum bonum of life, “salvationтАЭ or as he often said in accordance with the best thought of Hinduism, “self-realization”. About this he says: “Man’s ultimate aim is the realization of God, and all his activities, political, social and religious, have to be guided by the ultimate aim of the vision of God. The immediate service of all human beings becomes a necessary part of the endeavour simply because the only way to find God is to see Him in His creation and be one with it. This can only be done by service of all.” For Gandhiji religion and morality were the same. They were interchangeable terms. This was natural for a karmayogi, who has to act in every sphere of life. Gandhiji did not believe that religious activity was separate from other activities of life, which kept society together. For him the basic principles, of this morality were truth and non-violence. These two principles were elaborated into eleven principles and a verse containing them was recited morning and evening at his prayers. These are: Ahimsa, satya, asteya, brahmacharya, asangraha, sharir shrama, aswada, sarvatra-bhaya-varjana, sarvadharma-samanatva, swadeshi, sparsh bhavana (non-violence, truth, non-stealing, chastity, non-possession, physical labour, control of the palate, fearlessness, equality of all religions, swadeshi, discarding of untouchability). The first five of these are the basic moral principles of Hinduism and Jainism. The six others are their derivatives suited to the requirements of the times. Believing in fundamental moral values common to all the great religions of the world, he said he had nothing new to give to the world. “Truth and non-violence are as old as the hills.” He often said that he had no desire to create a new sect. As a matter of fact, sects are generally created not by prophets and reformers but by their followers, Christ said : I have not come to destroy the Law but to fulfil it.” It can, therefore, be said that Christ was not the first Christian. However, a law can only be entirely fulfilled when it is extended and enlarged to embrace the whole of humanity. Whatever Gandhiji might have said, all those of the present generation and the innumerable generations to come who follow GandhijiтАЩs ideas and ideals in their spirit are truly his followers. In this who knows, as Christ said, “the first shall be the last and the last first?” With the Gita he also believed that all religions are different paths leading to the same goal. He says : “Religions are different roads converging upon the same point. What does it matter that we take different roads, so long as we reach the same goal ? In reality, there are as many religions as there are individuals. So long as there are different religions, every one of them may need some distinctive symbol. But when the symbol is made into a fetish and an instrument of proving the superiority of one’s religion over others’, it is fit only to be discarded.” He was, therefore, tolerant of all religions, nay, he accepted their fundamental teachings. These regulated men in performing their daily tasks, which must be guided by the basic principles of morality. The moral principles were the same in all the great religions of the world, Gandhiji says: I believe in the fundamental truth of all great religions of the world. I believe that they are all God-given, and I believe that they were necessary for the people to whom these religions were revealed. And I believe that, if only we could all of us read the scriptures of the different faiths from the standpoint of the followers of those faiths, we should find that they were at the bottom all one and were all helpful to one another.” Though he believed that all religions were true, he did not consider them as infallible. They were the creation of men and therefore had something of their imperfection. He says: “After long study and experience, I have come to the conclusion that (1) all religions are true; (2) all religions have error in them.” He further says: “I do not believe in the exclusive divinity of the Vedas. I believe the Bible, the Koran and the Zend Avesta to be as much divinely inspired as the Vedas. My belief in the Hindu scriptures does not require me to accept every word and every verse as divinely inspired. I decline to be bound by any interpretation, however learned it may be, if it is repugnant to reason or moral sense.” Gandhiji, as we have said, made no difference between religion and morality. Dharma, not as popularly understood now but as it was understood and used by the ancient Rishis, must inform and guide all our activities. “Dharma” means that which supports. As Gandhiji believed in the basic teachings of all the great religions of the world, he with his co-religionists did not believe in proselytizing activity. In his Ashram there were Muslims and Christians and pandits, but he never tried to convert them to Hinduism or even to his own brand of Hinduism. One day Mirabehn expressed a desire to become a Hindu. GandhijiтАЩs reply was that she should live in her own faith. By becoming a Hindu, she would not, in any way, improve her moral conduct or values. It was not necessary for a person to change his religion but to act according to the basic principles of his or her own religion. It was necessary for a Hindu to be a good Hindu, as it was necessary for a Muslim to be a good Muslim and a Christian to be a good Christian. Speaking to Christian priests in India, he told them that the humanitarian work that they did was good; but it would diminish its value if it was done with the motive of converting the followers of other faiths to Christianity. He says : “I do not believe in people telling others of their faith, especially with a view to conversion. Faith does not admit of telling. It has to be lived and then it becomes self-propagating. He did not think that religion was to be practised in a cave or on a mountain-top. It must manifest itself in all the actions of man in society. He says : “I do not conceive religion as one of the many activities of mankind. The same activity may be governed by the spirit either of religion or of irreligion. There is no such thing for me therefore as leaving politics for religion. For me every tiniest activity is governed by what I consider to be my religion.”

November 19, 2024

рдкреНрд░реЗрдо рдФрд░ рдиреНрдпрд╛рдп рдХреА рдпрд╛рддреНрд░рд╛: рдЧрд╛рдВрдзреА рдиреЗ рдорд╛рд░реНрдЯрд┐рди рд▓реВрдерд░ рдХрд┐рдВрдЧ рдЬреВрдирд┐рдпрд░ рдХреЛ рдХреИрд╕реЗ рдкреНрд░реЗрд░рд┐рдд рдХрд┐рдпрд╛

рдкреНрд░реЗрдо рдФрд░ рдиреНрдпрд╛рдп рдХреА рдпрд╛рддреНрд░рд╛: рдЧрд╛рдВрдзреА рдиреЗ рдорд╛рд░реНрдЯрд┐рди рд▓реВрдерд░ рдХрд┐рдВрдЧ рдЬреВрдирд┐рдпрд░ рдХреЛ рдХреИрд╕реЗ рдкреНрд░реЗрд░рд┐рдд рдХрд┐рдпрд╛ рдореИрдВ рдЬреЛ рдЦреЛрдЬ рд░рд╣рд╛ рдерд╛, рд╕рд╛рдорд╛рдЬрд┐рдХ рдХреНрд░рд╛рдВрддрд┐ рдХрд╛ рд╡рд╣ рддрд░реАрдХрд╛ рдореБрдЭреЗ рдЧрд╛рдВрдзреА рдХреЗ рд╡рд┐рд╢реНрд▓реЗрд╖рдг рдореЗрдВ рдорд┐рд▓рд╛ -рдорд╛рд░реНрдЯрд┐рди рд▓реВрдерд░ рдХрд┐рдВрдЧ рдЬреВрдирд┐рдпрд░ рд░рдореЗрд╢ рд╢рд░реНрдорд╛ рдорд╛рд░реНрдЯрд┐рди рд▓реВрдерд░ рдХрд┐рдВрдЧ рдЬреВрдирд┐рдпрд░ рдиреЗ рдордИ 1958 рдореЗрдВ рдПрдХ рдХрд┐рддрд╛рдм рд▓рд┐рдЦреА тАШStride Towards FreedomтАЩ рдЬреЛ рд╣рд┐рдВрджреА рдореЗрдВ тАШрдЖрдЬрд╛рджреА рдХреА рдордВрдЬрд╝рд┐рд▓реЗрдВтАЩ рдирд╛рдо рд╕реЗ рдЙрдкрд▓рдмреНрдз рд╣реИ. рдЕрдиреБрд╡рд╛рдж рдХрд┐рдпрд╛ рд╣реИ рд╕рддреАрд╢ рдХреБрдорд╛рд░ рдиреЗ. рднрд╛рд░рдд рдореЗрдВ рдпрд╣ рдХрд┐рддрд╛рдм 1966 рдореЗрдВ рдкреНрд░рдХрд╛рд╢рд┐рдд рд╣реБрдИ. рдЗрд╕рдореЗрдВ рдХрд┐рдВрдЧ рдиреЗ рдПрдХ рдмрдбрд╝реЗ рд╕рддреНрдпрд╛рдЧреНрд░рд╣ рдХреА рдХрд╣рд╛рдиреА рд▓рд┐рдЦреА, рдЬреЛ рдЧреЛрд░реЛрдВ рдФрд░ рдХрд╛рд▓реЛрдВ рдХреЗ рдмреАрдЪ рднреЗрджрднрд╛рд╡ рдмрд░рддрдиреЗ рд╡рд╛рд▓реА рд╡реНрдпрд╡рд╕реНрдерд╛ рдХреЗ рдмрджрд▓рд╛рд╡ рдХреА рдХрд╣рд╛рдиреА рд╣реИ. рдЙрдиреНрд╣реЛрдВрдиреЗ рд▓рд┐рдЦрд╛ рдХрд┐ рдпрд╣ рдореЗрд░реЗ рд╡реНрдпрдХреНрддрд┐рдЧрдд рд╡рд┐рдЪрд╛рд░ рд╣реИрдВред рдкрдЪрд╛рд╕ рд╣рдЬрд╛рд░ рдиреАрдЧреНрд░реЛ рд▓реЛрдЧреЛрдВ рдиреЗ рдЕрдкрдиреЗ рд╣реГрджрдп рдореЗрдВ рдЕрд╣рд┐рдВрд╕рд╛ рдХреЗ рд╕рд┐рджреНрдзрд╛рдВрдд рдХреЛ рдЕрдкрдирд╛рдХрд░ рдореЙрдгреНрдЯрдЧреЛрдорд░реА рдХреА рдпрд╣ рдХрд╣рд╛рдиреА рд░рдЪреА. рд╡реЗ рд▓рд┐рдЦрддреЗ рд╣реИрдВ- тАЬрдпрд╣ рдЙрдирдХреА рдХрд╣рд╛рдиреА рд╣реИ, рдЬрд┐рдиреНрд╣реЛрдВрдиреЗ рдкреНрд░реЗрдо рдХреЗ рд╢рд╕реНрддреНрд░ рд╕реЗ рдЕрдкрдиреЗ рдЕрдзрд┐рдХрд╛рд░реЛрдВ рдХреА рд▓рдбрд╝рд╛рдИ рд▓рдбрд╝рдиреЗ рдХрд╛ рдЕрднреНрдпрд╛рд╕ рдХрд┐рдпрд╛ред рдпрд╣ рдЙрдирдХреА рдХрд╣рд╛рдиреА рд╣реИ, рдЬрд┐рдиреНрд╣реЛрдВрдиреЗ рдорд╛рдирд╡реАрдп рджреГрд╖реНрдЯрд┐ рд╕реЗ рд╕реНрд╡рдпрдВ рдЕрдкрдирд╛ рд╣реА рдореВрд▓реНрдпрд╛рдВрдХрди рдХрд░рдирд╛ рд╕реАрдЦрд╛ред рдпрд╣ рдЙрди рдиреАрдЧреНрд░реЛ рдиреЗрддрд╛рдУрдВ рдХреА рдХрд╣рд╛рдиреА рд╣реИ, рдЬрд┐рдирдХреЗ рд╕рд┐рджреНрдзрд╛рдВрдд рдФрд░ рд╡рд┐рд╢реНрд╡рд╛рд╕ рдЕрд▓рдЧ-рдЕрд▓рдЧ рдереЗ, рдкрд░ рдЬреЛ рдиреНрдпрд╛рдп рдПрд╡рдВ рд╡рд╛рд╕реНрддрд╡рд┐рдХ рдЕрдзрд┐рдХрд╛рд░реЛрдВ рдХреЗ рд▓рд┐рдП рдПрдХрд╕реВрддреНрд░ рдореЗрдВ рдмрдВрдз рдЧрдпреЗ рдереЗред рдпрд╣ рдЙрди рд╕рдВрдШрд░реНрд╖рд╢реАрд▓ рдиреАрдЧреНрд░реЛ рдХрд╛рд░реНрдпрдХрд░реНрддрд╛рдУрдВ рдХреА рдХрд╣рд╛рдиреА рд╣реИ, рдЬрд┐рдирдореЗрдВ рдмрд╣реБрдд рд╕реЗ рдкреНрд░реМрдврд╝ рдЕрд╡рд╕реНрдерд╛ рдХреЛ рднреА рдкрд╛рд░ рдХрд░ рдЪреБрдХреЗ рдереЗ, рдлрд┐рд░ рднреА рдЬреЛ рдЗрд╕ рдЖрдиреНрджреЛрд▓рди рдХреЛ рд╕рдлрд▓ рдХрд░рдиреЗ рдХреЗ рд▓рд┐рдП рджрд╕-рджрд╕, рдмрд╛рд░рд╣-рдмрд╛рд░рд╣ рдореАрд▓ рдкреИрджрд▓ рдЪрд▓рддреЗ рдереЗ рдФрд░ рдЬрд┐рдиреНрд╣реЛрдВрдиреЗ рд░рдВрдЧрднреЗрдж рдХреЗ рд╕рд╛рдордиреЗ рд╕рдорд░реНрдкрдг рдХрд░рдиреЗ рдХреА рдЕрдкреЗрдХреНрд╖рд╛ рд╕рд╛рд▓ рднрд░ рддрдХ рдкреИрджрд▓ рдЪрд▓рдиреЗ рдХреЗ рдХрд╖реНрдЯ рдХреЛ рдмреЗрд╣рддрд░ рдорд╛рдирд╛ред рдпрд╣ рдЙрди рдиреАрдЧреНрд░реЛ рд▓реЛрдЧреЛрдВ рдХреА рдХрд╣рд╛рдиреА рд╣реИ, рдЬреЛ рдмрд╣реБрдд рдЧрд░реАрдм рдереЗ, рдЕрд╢рд┐рдХреНрд╖рд┐рдд рдереЗ, рдлрд┐рд░ рднреА рдЬрд┐рдиреНрд╣реЛрдВрдиреЗ рд░рдВрдЧрднреЗрдж-рд╡рд┐рд░реЛрдзреА рдЖрдиреНрджреЛрд▓рди рдХреЗ рдорд╣рддреНрддреНрд╡ рдХреЛ рд╣реГрджрдпрдВрдЧрдо рдХрд░ рд▓рд┐рдпрд╛ рдерд╛ред рдпрд╣ рдЙрди рд╡реГрджреНрдз рдорд╣рд┐рд▓рд╛рдУрдВ рдХреА рдХрд╣рд╛рдиреА рд╣реИ, рдЬрд┐рдирдореЗрдВ рд╕реЗ рдПрдХ рдиреЗ рдХрд╣рд╛ рдХрд┐ тАЬрднрд▓реЗ рд╣реА рдореЗрд░реЗ рдкреИрд░ рдердХрдХрд░ рдЪреВрд░ рд╣реЛ рдЧрдпреЗ рд╣реИрдВ, рдкрд░ рдореЗрд░реА рдЖрддреНрдорд╛ рдХреЛ рд╕реБрдЦ рдорд┐рд▓ рд░рд╣рд╛ рд╣реИредтАЭ рдпрд╣ рдЙрди рд░рдВрдЧрднреЗрджрд╡рд╛рджреА рд╢реНрд╡реЗрддрд╛рдВрдЧ рдирд╛рдЧрд░рд┐рдХреЛрдВ рдХреА рдХрд╣рд╛рдиреА рд╣реИ, рдЬрд┐рдиреНрд╣реЛрдВрдиреЗ рд╣рд░ рдХреАрдордд рдкрд░ рдорд╛рдирд╡рдорд╛рддреНрд░ рдХреА рд╕рдорд╛рдирддрд╛ рдХрд╛ рд╡рд┐рд░реЛрдз рдХрд┐рдпрд╛, рд╕рд╛рде рд╣реА рдпрд╣ рдЙрди рдЙрджрд╛рд░ рд╢реНрд╡реЗрддрд╛рдВрдЧ рдирд╛рдЧрд░рд┐рдХреЛрдВ рдХреА рднреА рдХрд╣рд╛рдиреА рд╣реИ, рдЬрд┐рдиреНрд╣реЛрдВрдиреЗ рдиреАрдЧреНрд░реЛ рд▓реЛрдЧреЛрдВ рдХреЗ рд╕рд╛рде рдХрдиреНрдзреЗ рд╕реЗ рдХрдиреНрдзрд╛ рдорд┐рд▓рд╛рдХрд░ рдЕрдиреНрдпрд╛рдпрдкреВрд░реНрдг рд░рдВрдЧрднреЗрдж рдХрд╛ рд╕рд╛рд╣рд╕ рдХреЗ рд╕рд╛рде рд╡рд┐рд░реЛрдз рдХрд┐рдпрд╛редтАЭ рд╡рд┐рд╢реНрд╡ рдореЗрдВ рд╣реБрдП рдЕрд╣рд┐рдВрд╕рдХ рдЖрдиреНрджреЛрд▓рдиреЛрдВ рдореЗрдВ рдЗрд╕рдХрд╛ рдорд╣рддреНрддреНрд╡рдкреВрд░реНрдг рд╕реНрдерд╛рди рд╣реИред рд╣рдо рд╕рднреА рдХреЛ рдЗрд╕рд╕реЗ рдкреНрд░реЗрд░рдгрд╛ рдорд┐рд▓ рд╕рдХрддреА рд╣реИред рд╣рдо рдЗрд╕рд╕реЗ рдЕрдиреЗрдХ рд╕рдмрдХ рд╕реАрдЦ рд╕рдХрддреЗ рд╣реИрдВред рд╢рд╛рдВрддрд┐, рдЕрд╣рд┐рдВрд╕рд╛, рд▓реЛрдХрддрдВрддреНрд░рд╛рддреНрдордХ рдкреНрд░рдпрд╛рд╕, рдЬрди рд╢рдХреНрддрд┐, рд╕рдВрдХрд▓реНрдк, рд╕рдорд░реНрдкрдг, рд╕рдордЭрджрд╛рд░реА, рдорд╛рдирд╡реАрдп рд╕рдВрд╡реЗрджрдирд╛, рд╕рддреНрдп, рд╕рддреНрдпрд╛рдЧреНрд░рд╣ рдХреЛ рдЬрд╛рдирдиреЗ, рд╕рдордЭрдиреЗ, рд╕реАрдЦрдиреЗ-рд╕рд┐рдЦрд╛рдиреЗ, рдЕрдкрдирд╛рдиреЗ рдореЗрдВ рдЗрд╕ рдЖрдиреНрджреЛрд▓рди рдХреА рдХрд╣рд╛рдиреА рдорджрджрдЧрд╛рд░ рд╕рд╛рдмрд┐рдд рд╣реЛ рд╕рдХрддреА рд╣реИред рд╣рдорд╛рд░реЗ рд▓рд┐рдП рдпрд╣ рдЬрд╛рдирдирд╛ рдорд╣рддреНрд╡рдкреВрд░реНрдг рд╣реИ рдХрд┐ рдЗрд╕ рдЖрдиреНрджреЛрд▓рди рдкрд░ рд╣рдорд╛рд░реЗ рд░рд╛рд╖реНрдЯреНрд░рдкрд┐рддрд╛ рдмрд╛рдкреВ рдХреЗ рд╡рд┐рдЪрд╛рд░реЛрдВ рдХрд╛ рднреА рдмрдбрд╝рд╛ рдкреНрд░рднрд╛рд╡ рд░рд╣рд╛, рдЬрд┐рд╕рдХреЗ рдХрд╛рд░рдг рдорд╛рд░реНрдЯрд┐рди рд▓реВрдерд░ рдХрд┐рдВрдЧ рдЬреВрдирд┐рдпрд░ рдХреЛ рдЕрдореЗрд░рд┐рдХрд╛ рдХреЗ рдЧрд╛рдВрдзреА рдХреЗ рд░реВрдк рдореЗрдВ рджреЗрдЦрд╛ рдЧрдпрд╛ред рдЧрд╛рдВрдзреА рдЬреА рдХреА рддрд░рд╣ рдЙрдирдХреА рднреА рд╣рддреНрдпрд╛ рдХреА рдЧрдИред рдЧрд╛рдВрдзреА рдЬреА рдХреЛ рдЕрдкрдиреА рдЫрд╛рддреА рдкрд░ рдЧреЛрд▓рд┐рдпрд╛рдВ рд╕рд╣рдиреА рдкрдбрд╝реА рдФрд░ рдХрд┐рдВрдЧ рдХреЛ рдмрдо рдзрдорд╛рдХреЗ рд╕реЗ рд╕рдорд╛рдкреНрдд рдХрд┐рдпрд╛ рдЧрдпрд╛ред рд╕рддреНрдп, рдЕрд╣рд┐рдВрд╕рд╛, рд╕рддреНрдпрд╛рдЧреНрд░рд╣ рдХрд╛ рд╕рдлрд▓ рдкреНрд░рдпреЛрдЧ рджреЛрдиреЛрдВ рдХреЗ рджреНрд╡рд╛рд░рд╛ рдХрд┐рдпрд╛ рдЧрдпрд╛ред рдорд╛рд░реНрдЯрд┐рди рд▓реВрдерд░ рдХрд┐рдВрдЧ рдиреЗ рд╕реНрд╡рдпрдВ рд▓рд┐рдЦрд╛ рдХрд┐ тАЬрдПрдХ рд░рд╡рд┐рд╡рд╛рд░ рдХреА рджреЛрдкрд╣рд░ рдХреЛ рдореИрдВ рд╣реЙрд╡рд░реНрдб рд╡рд┐рд╢реНрд╡рд╡рд┐рджреНрдпрд╛рд▓рдп рдХреЗ рдЕрдзреНрдпрдХреНрд╖ рдореЛрджреЗрдВрдХрд╛рдИ рдЬрд╛рдирд╕рди рдХрд╛ рдкреНрд░рд╡рдЪрди рд╕реБрдирдиреЗ рдХреЗ рд▓рд┐рдП рдлрд┐рд▓рд╛рдбреЗрд▓реНрдлрд┐рдпрд╛ рдЧрдпрд╛ред рд╡реЗ рд╡рд╣рд╛рдВ рдкрд░ рдлрд┐рд▓рд╛рдбреЗрд▓реНрдлрд┐рдпрд╛ рдХреЗ рдлреЗрд▓реЛрд╢рд┐рдк рд╣рд╛рдЙрд╕ рдХреЗ рд▓рд┐рдП рд╡реНрдпрд╛рдЦреНрдпрд╛рди рджреЗрдиреЗ рд╡рд╛рд▓реЗ рдереЗред рдбреЙ рдЬрд╛рдирд╕рди рд╣рд╛рд▓ рд╣реА рдореЗрдВ рднрд╛рд░рдд рдХреА рдпрд╛рддреНрд░рд╛ рдХрд░рдХреЗ рд▓реМрдЯреЗ рдереЗ рдФрд░ рдореЗрд░реЗ рд▓рд┐рдП рдмрдбрд╝реА рджрд┐рд▓рдЪрд╕реНрдкреА рдХреА рдмрд╛рдд рдпрд╣ рдереА рдХрд┐ рд╡реЗ рдорд╣рд╛рддреНрдорд╛ рдЧрд╛рдВрдзреА рдХреЗ рдЬреАрд╡рди рдФрд░ рд╡рд┐рдЪрд╛рд░реЛрдВ рдХреЗ рд╕рдВрдмрдВрдз рдореЗрдВ рдмреЛрд▓реЗред рдЙрдирдХрд╛ рд╡реНрдпрд╛рдЦреНрдпрд╛рди рдЗрддрдирд╛ рдкреНрд░рднрд╛рд╡реЛрддреНрдкрд╛рджрдХ рдФрд░ рдмрд┐рдЬрд▓реА рдХреА рддрд░рд╣ рдЭрдХрдЭреЛрд░ рджреЗрдиреЗ рд╡рд╛рд▓рд╛ рдерд╛ рдХрд┐ рд╕рднрд╛ рд╕рдорд╛рдкреНрдд рд╣реЛрддреЗ рд╣реА рдореИрдВрдиреЗ рдЧрд╛рдВрдзреА рдХреЗ рдЬреАрд╡рди рдФрд░ рдХрд╛рдо рдХреЗ рд╕рдВрдмрдВрдз рдореЗрдВ рдЖрдзрд╛ рджрд░реНрдЬрди рдкреБрд╕реНрддрдХреЗрдВ рдЦрд░реАрдж рдбрд╛рд▓реАрдВред рдмрд╣реБрдд рд╕реЗ рдФрд░ рд▓реЛрдЧреЛрдВ рдХреА рддрд░рд╣ рдореИрдВрдиреЗ рднреА рдЧрд╛рдВрдзреА рдХрд╛ рдирд╛рдо рд╕реБрдирд╛ рдерд╛, рд▓реЗрдХрд┐рди рдЙрдирдХреЗ рд╕рдВрдмрдВрдз рдореЗрдВ рдЧрдореНрднреАрд░рддрд╛ рд╕реЗ рдХрднреА рдЕрдзреНрдзрдпрди рдирд╣реАрдВ рдХрд┐рдпрд╛ рдерд╛ред рдЬрдм рдореИрдВрдиреЗ рдЙрдирдХреЗ рд╕рдВрдмрдВрдз рдореЗрдВ рдкреБрд╕реНрддрдХреЗрдВ рдкрдврд╝реАрдВ, рддреЛ рдЙрдирдХреЗ рдЕрд╣рд┐рдВрд╕рд╛рддреНрдордХ рдФрд░ рдкреНрд░рддрд┐рдХрд╛рд░рдореВрд▓рдХ рдЖрдиреНрджреЛрд▓рдиреЛрдВ рд╕реЗ рдореИрдВ рд╕рдореНрдореЛрд╣рд┐рдд рд╣реЛ рдЧрдпрд╛ред рдЦрд╛рд╕рддреМрд░ рд╕реЗ рдирдордХ рд╕рддреНрдпрд╛рдЧреНрд░рд╣ рдХреЗ рд▓рд┐рдП рдХреА рдЧрдпреА рдЙрдирдХреА рдпрд╛рддреНрд░рд╛ рдФрд░ рдЙрдирдХреЗ рдЕрдиреЗрдХ рдЙрдкрд╡рд╛рд╕ рдХреА рдмрд╛рддреЛрдВ рд╕реЗ рдореИрдВ рдмрд╣реБрдд рд╣реА рдкреНрд░рднрд╛рд╡рд┐рдд рд╣реБрдЖред рд╕рддреНрдпрд╛рдЧреНрд░рд╣ рдХрд╛ рдкреВрд░рд╛ рд╡рд┐рдЪрд╛рд░ рдореЗрд░реЗ рд▓рд┐рдП рдЕрддреНрдпрдиреНрдд рдЕрд╕рд╛рдзрд╛рд░рдг рдорд╣рддреНрддреНрд╡ рдХрд╛ рдерд╛ред рдЬреНрдпреЛрдВ рд╣реА рдореИрдВрдиреЗ рдЧрд╛рдВрдзреА- рджрд░реНрд╢рди рдореЗрдВ рдЧрд╣рд░рд╛ рдЧреЛрддрд╛ рд▓рдЧрд╛рдпрд╛, рддреНрдпреЛрдВ рд╣реА рдкреНрд░реЗрдо рдХреА рд╢рдХреНрддрд┐ рдХреЗ рдмрд╛рд░реЗ рдореЗрдВ рд╕рдВрджреЗрд╣ рджреВрд░ рд╣реЛрдиреЗ рд▓рдЧреЗ рдФрд░ рдореИрдВ рдкрд╣рд▓реА рдмрд╛рд░ рдпрд╣ рдЕрдЪреНрдЫреА рддрд░рд╣ рджреЗрдЦ рд╕рдХрд╛ рдХрд┐ рд╕рд╛рдорд╛рдЬрд┐рдХ рд╕реБрдзрд╛рд░реЛрдВ рдХреЗ рдХреНрд╖реЗрддреНрд░ рдореЗрдВ рдкреНрд░реЗрдо рдХреЗ рд╕рд┐рджреНрдзрд╛рдВрдд рдХрд╛ рдкреНрд░рднрд╛рд╡рд╢рд╛рд▓реА рдЙрдкрдпреЛрдЧ рд╣реЛ рд╕рдХрддрд╛ рд╣реИред рдЧрд╛рдВрдзреА рдХреЛ рдкрдврд╝рдиреЗ рдХреЗ рдкрд╣рд▓реЗ рдореИрдВ рдЗрд╕ рдирддреАрдЬреЗ рдкрд░ рд▓рдЧрднрдЧ рдкрд╣реБрдВрдЪ рдЪреБрдХрд╛ рдерд╛ рдХрд┐ рдИрд╕рд╛рдорд╕реАрд╣ рдХреЗ рд╕рд┐рджреНрдзрд╛рдВрдд рдХреЗрд╡рд▓ рд╡реНрдпрдХреНрддрд┐рдЧрдд рд╕рдВрдмрдВрдзреЛрдВ рддрдХ рд╣реА рдкреНрд░рднрд╛рд╡рдХрд╛рд░реА рд╣реЛ рд╕рдХрддреЗ рд╣реИрдВред тАШрдЕрдЧрд░ рддреБрдореНрд╣рд╛рд░реЗ рдПрдХ рдЧрд╛рд▓ рдкрд░ рдХреЛрдИ рдердкреНрдкрдбрд╝ рдорд╛рд░рддрд╛ рд╣реИ рддреЛ рджреВрд╕рд░рд╛ рдЧрд╛рд▓ рдЖрдЧреЗ рдХрд░ рджреЛтАЩ рдФрд░ тАШрдЕрдкрдиреЗ рджреБрд╢реНрдордиреЛрдВ рд╕реЗ рднреА рдкреНрдпрд╛рд░ рдХрд░реЛтАЩ рдХрд╛ рдЖрджрд░реНрд╢ рдХреЗрд╡рд▓ рддрднреА рдЙрдкрдпреЛрдЧреА рд╣реЛ рд╕рдХрддрд╛ рдерд╛, рдЬрдм рд╕рдВрдШрд░реНрд╖ рдПрдХ рджреЛ рд╡реНрдпрдХреНрддрд┐рдпреЛрдВ рдХреЗ рдмреАрдЪ рд╣реА рд╕реАрдорд┐рдд рд╣реЛ, рд▓реЗрдХрд┐рди рдЧрд╛рдВрдзреА-рд╕рд╛рд╣рд┐рддреНрдп рдкрдврд╝рдиреЗ рдХреЗ рдмрд╛рдж рдореИрдВрдиреЗ рджреЗрдЦрд╛ рдХрд┐ рдореИрдВ рдХрд┐рддрдирд╛ рдЧрд▓рдд рдерд╛ред рдЧрд╛рдВрдзреА рд╢рд╛рдпрдж рдЗрддрд┐рд╣рд╛рд╕ рдХрд╛ рдкрд╣рд▓рд╛ рд╡реНрдпрдХреНрддрд┐ рдерд╛, рдЬрд┐рд╕рдиреЗ рдИрд╕рд╛рдорд╕реАрд╣ рдХреЗ рдкреНрд░реЗрдо рдХреЗ рд╕рдВрджреЗрд╢ рдХреЛ рджреЛ рд╡реНрдпрдХреНрддрд┐рдпреЛрдВ рдХреЗрдмреАрдЪ рд╕реЗ рдКрдкрд░ рдЙрдард╛рдХрд░ рдЙрд╕реЗ рд╡реНрдпрд╛рдкрдХ рдкреИрдорд╛рдиреЗ рдкрд░ рд╢рдХреНрддрд┐рд╢рд╛рд▓реА рддрдерд╛ рдкреНрд░рднрд╛рд╡рдХрд╛рд░реА рд╕рд╛рдорд╛рдЬрд┐рдХ рд╢рд╕реНрддреНрд░ рдмрдирд╛рдпрд╛ред рдЧрд╛рдВрдзреА рдХреЗ рд▓рд┐рдП рдкреНрд░реЗрдо рдПрдХ рдРрд╕рд╛ рд╢рдХреНрддрд┐рд╢рд╛рд▓реА рд╣рдерд┐рдпрд╛рд░ рдерд╛, рдЬрд┐рд╕рдХреЗ рджреНрд╡рд╛рд░рд╛ рд╕рд╛рдорд╛рдЬрд┐рдХ рдФрд░ рд╕рд╛рдореВрд╣рд┐рдХ рдЬреАрд╡рди рдореЗрдВ рдХреНрд░рд╛рдВрддрд┐рдХрд╛рд░реА рдкрд░рд┐рд╡рд░реНрддрди рд▓рд╛рдпрд╛ рдЬрд╛ рд╕рдХрддрд╛ рд╣реИред рдореИрдВ рдЬрд┐рд╕ рдЪреАрдЬ рдХреЛ рдорд╣реАрдиреЛрдВ рд╕реЗ рдЦреЛрдЬ рд░рд╣рд╛ рдерд╛, рд╕рд╛рдорд╛рдЬрд┐рдХ рдХреНрд░рд╛рдВрддрд┐ рдХрд╛ рд╡рд╣ рддрд░реАрдХрд╛ рдореБрдЭреЗ рдЧрд╛рдВрдзреАрд╡рд╛рджреА рдкреНрд░реЗрдо рдФрд░ рдЕрд╣рд┐рдВрд╕рд╛ рдХреЗ рд╡рд┐рд╢реНрд▓реЗрд╖рдг рдореЗрдВ рдкреНрд░рд╛рдкреНрдд рд╣реБрдЖред рдЬреИрд╕рд╛ рдмреМрджреНрдзрд┐рдХ рдФрд░ рдЖрдзреНрдпрд╛рддреНрдорд┐рдХ рд╕рдВрддреЛрд╖ рдореБрдЭреЗ рдЧрд╛рдВрдзреА рдХреЗ рдЕрд╣рд┐рдВрд╕рд╛рддреНрдордХ рдкреНрд░рддрд┐рдХрд╛рд░ рдХреЗ рд╕рд┐рджреНрдзрд╛рдВрдд рдореЗрдВ рдкреНрд░рд╛рдкреНрдд рд╣реБрдЖ, рд╡реИрд╕рд╛ рдмреЗрдВрдердо рдФрд░ рдорд┐рд▓ рдХреЗ рдЙрдкрдпреЛрдЧрд┐рддрд╛рд╡рд╛рдж (рдпреБрдЯреАрд▓рд┐рдЯреЗрд░рд┐рдпрдирд┐рдЬреНрдо) рдореЗрдВ, рдЕрдерд╡рд╛ рдорд╛рд░реНрдХреНрд╕ рдФрд░ рд▓реЗрдирд┐рди рдХреЗ рдХреНрд░рд╛рдВрддрд┐рдХрд╛рд░реА рд╕рд╛рдореНрдпрд╡рд╛рдж рдореЗрдВ, рдЕрдерд╡рд╛ рд╣реЙрдмреНрд╕ (Hobbes) рдХреЗ рд╕рд╛рдорд╛рдЬрд┐рдХ рд╕рдордЭреМрддрд╛рд╡рд╛рдж (рд╕реЛрд╢рд┐рдпрд▓-рдХрдВрдЯреНрд░рд╛рдХреНрдЯреНрд╕ рдереНрдпреЛрд░реА) рдореЗрдВ рдЕрдерд╡рд╛ рд░реВрд╕реЛ рдХреЗ тАШрдкреНрд░рдХреГрддрд┐ рдХреА рдУрд░тАЩ рд╡рд╛рд▓реЗ рдЖрд╢рд╛рд╡рд╛рдж рдореЗрдВ, рдЕрдерд╡рд╛ рдиреАрддреНрд╢реЗ рдХреЗ рдЕрддрд┐рдорд╛рдирд╡рд╡рд╛рдж (рд╕реБрдкрд░рдореИрди рдлрд┐рд▓реЛрд╕рдлреА) рдореЗрдВ рднреА рдкреНрд░рд╛рдкреНрдд рдХрд░рдиреЗ рдореЗрдВ рдореИрдВ рдЕрд╕рдлрд▓ рд░рд╣рд╛ рдерд╛ред рдореИрдВ рдпрд╣ рдЕрдиреБрднрд╡ рдХрд░рдиреЗ рд▓рдЧрд╛ рдХрд┐ рд╢реЛрд╖рд┐рдд рдЬрди-рд╕рдореБрджрд╛рдп рдХреЗ рдкрд╛рд╕ рдЖрдЬрд╛рджреА рдХреЗ рд╕рдВрдШрд░реНрд╖ рдХреЗ рд▓рд┐рдП рдЧрд╛рдВрдзреА рдХрд╛ рддрд░реАрдХрд╛ рд╣реА рдПрдХ рдиреИрддрд┐рдХ рдФрд░ рд╡реНрдпрд╛рд╡рд╣рд╛рд░рд┐рдХ рджреГрд╖реНрдЯрд┐ рд╕реЗ рдкрдХреНрдХрд╛ рддрд░реАрдХрд╝рд╛ рд╣реИред рдЕрд╣рд┐рдВрд╕рд╛ рдореЗрд░реЗ рд▓рд┐рдП рдХреЗрд╡рд▓ рдмреМрджреНрдзрд┐рдХ рддрд░реНрдХ-рд╡рд┐рддрд░реНрдХ рдХрд╛ рд╡рд┐рд╖рдп рдирд╣реАрдВ рд░рд╣ рдЧрдпреА рдереА, рдмрд▓реНрдХрд┐ рдПрдХ рдЬреАрд╡рди-рдкрджреНрдзрддрд┐ рдХреЗ рд░реВрдк рдореЗрдВ рдореИрдВ рдЙрд╕рдХреЗ рд╕рд╛рде рдмрдВрдз рдЧрдпрд╛ рдерд╛ред рдЕрд╣рд┐рдВрд╕рд╛рддреНрдордХ рдкреНрд░рддрд┐рдХрд╛рд░ рдХрд╛рдпрд░ рд▓реЛрдЧреЛрдВ рджреНрд╡рд╛рд░рд╛ рдЗрд╕реНрддреЗрдорд╛рд▓ рдХрд┐рдпрд╛ рдЬрд╛рдиреЗ рд╡рд╛рд▓рд╛ рддрд░реАрдХрд╝рд╛ рдирд╣реАрдВ рд╣реИ, рдмрд▓реНрдХрд┐ рдЗрд╕рдореЗрдВ рдкреНрд░рддрд┐рдХрд╛рд░ рдХреА рдорд╣рд╛рди рд╢рдХреНрддрд┐ рдирд┐рд╣рд┐рдд рд╣реИред рдЕрдЧрд░ рдХреЛрдИ рд╡реНрдпрдХреНрддрд┐ рдЕрд╣рд┐рдВрд╕рд╛ рдХреЗ рддрд░реАрдХреЛрдВ рдХрд╛ рдЗрд╕реНрддреЗрдорд╛рд▓ рднрдпрднреАрдд рд╣реЛрдХрд░ рдЕрдерд╡рд╛ рд╣рд┐рдВрд╕рд╛рддреНрдордХ рд╕рд╛рдзрдиреЛрдВ рдХреЗ рдЕрднрд╛рд╡ рдореЗрдВ рдХрд░рддрд╛ рд╣реИ, рддреЛ рд╡рд╣ рдЕрд╣рд┐рдВрд╕рдХ рдирд╣реАрдВ рд╣реИред рдЧрд╛рдВрдзреА рдиреЗ рдХрд╣рд╛ рд╣реИ рдХрд┐ рдЕрдЧрд░ рд╣рд┐рдВрд╕рд╛ рдХрд╛ рд╡рд┐рдХрд▓реНрдк рдХрд╛рдпрд░рддрд╛ рд╣реА рд╣реИ, рддреЛ рдЙрд╕ рдХрд╛рдпрд░рддрд╛ рдХреА рдЕрдкреЗрдХреНрд╖рд╛ рд╣рд┐рдВрд╕рд╛ рдЕрдерд╡рд╛ рд▓рдбрд╝рдирд╛ рд╣реА рдмреЗрд╣рддрд░ рд╣реИред рд╕рдореБрджрд╛рдп рдХрд┐рд╕реА рднреА рдЧрд▓рдд рд╕рд╛рдзрди рдХреЗ рд╕рдореНрдореБрдЦ рдЖрддреНрдорд╕рдорд░реНрдкрдг рдирд╣реАрдВ рдХрд░реЗред рдЕрд╣рд┐рдВрд╕рд╛ рдХрд╛ рд╡рд┐рд░реЛрдз рдмреБрд░рд╛рдИ рдХреА рд╢рдХреНрддрд┐рдпреЛрдВ рдкрд░ рд╣реЛрддрд╛ рд╣реИ, рди рдХрд┐ рдЙрди рд╡реНрдпрдХреНрддрд┐рдпреЛрдВ рдкрд░ рдЬреЛ рд╕рдВрдпреЛрдЧ рд╕реЗ рдЙрд╕ рдмреБрд░рд╛рдИ рдХреЗ рдЖрдЪрд░рдг рдореЗрдВ рдлрдВрд╕реЗ рд╣реБрдП рд╣реИрдВред рд╣рдорд╛рд░реЗ рд╢рд╣рд░ рдореЗрдВ рдЕрд╕рд▓реА рддрдирд╛рд╡ рдЧреЛрд░реЛрдВ рдФрд░ рдХрд╛рд▓реЛрдВ рдХреЗ рдмреАрдЪ рдирд╣реАрдВ рд╣реИ, рдмрд▓реНрдХрд┐ рдиреНрдпрд╛рдп рдФрд░ рдЕрдиреНрдпрд╛рдп рдХреЗ рдмреАрдЪ рдореЗрдВ рд╣реИ, рдкреНрд░рдХрд╛рд╢ рдФрд░ рдЕрдВрдзрдХрд╛рд░ рдХреА рд╢рдХреНрддрд┐рдпреЛрдВ рдХреЗ рдмреАрдЪ рд╣реИред рдЗрд╕рд▓рд┐рдП рд╡рд┐рдЬрдп рдиреНрдпрд╛рдп рдФрд░ рдкреНрд░рдХрд╛рд╢ рдХреА рд╢рдХреНрддрд┐рдпреЛрдВ рдХреА рд╣реЛрдЧреА рди рдХрд┐ рдиреАрдЧреНрд░реЛ рд▓реЛрдЧреЛрдВ рдХреАред рдЗрд╕ рд╡рд┐рдЪрд╛рд░ рдХреЛ рдорд╛рдирдиреЗ рд╡рд╛рд▓рд╛ рдмрджрд▓рд╛ рд▓реЗрдиреЗ рдХреА рднрд╛рд╡рдирд╛ рдХреЗ рдмрд┐рдирд╛ рд╣рд░ рддрд░рд╣ рдХреА рддрдХрд▓реАрдлреЛрдВ рдХреЛ рд╕рд╣рди рдХрд░рдиреЗ рдХреЗ рд▓рд┐рдП рддреИрдпрд╛рд░ рд░рд╣рддрд╛ рд╣реИред рд╡рд╣ рдЕрдкрдиреЗ рдкреНрд░рддрд┐рдкрдХреНрд╖реА рд╕реЗ, рдмрд┐рдирд╛ рдмрджрд▓реЗ рдореЗрдВ рдЪреЛрдЯ рдкрд╣реБрдВрдЪрд╛рдпреЗ рд╣реА, рдЪреЛрдЯреЗрдВ рдмрд░рджрд╛рд╢реНрдд рдХрд░рдиреЗ рдХреА рднреА рддреИрдпрд╛рд░реА рд░рдЦрддрд╛ рд╣реИред рдЕрд╣рд┐рдВрд╕рдХ рд╣рд┐рдВрд╕рд╛ рдирд╣реАрдВ рдХрд░рддрд╛ред рдмреБрдирд┐рдпрд╛рджреА рдорд╣рддреНрддреНрд╡ рдХреА рдЪреАрдЬреЗрдВ рдХреЗрд╡рд▓ рддрд░реНрдХ-рд╡рд┐рддрд░реНрдХ рд╕реЗ рдкреНрд░рд╛рдкреНрдд рдирд╣реАрдВ рдХреА рдЬрд╛ рд╕рдХрддреА, рдмрд▓реНрдХрд┐ рд╡реЗ рдЕрдиреЗрдХ рдХрд╖реНрдЯ рд╕рд╣рди рдХрд░рдиреЗ рдХреЗ рдорд╛рдзреНрдпрдо рд╕реЗ рд╣реА рдЦрд░реАрджреА рдЬрд╛ рд╕рдХрддреА рд╣реИред рдРрд╕рд╛ рдЧрд╛рдВрдзреА рдиреЗ рдХрд╣рд╛ рд╣реИред рдкреНрд░рддрд┐рдкрдХреНрд╖реА рдХрд╛ рд╣реГрджрдп рдмрджрд▓рдиреЗ рдХреЗ рд▓рд┐рдП рд╡рдиреНрдп-рдиреНрдпрд╛рдп рд╕реЗ рдЬреНрдпрд╛рджрд╛ рд╢рдХреНрддрд┐рд╢рд╛рд▓реА рдЙрдкрд╛рдп рд╣реИред рдЕрд╣рд┐рдВрд╕рд╛ рдХреЗ рджрд░реНрд╢рди рдХреЗ рдХреЗрдиреНрджреНрд░ рдореЗрдВ рдкреНрд░реЗрдо рдХрд╛ рд╕рд┐рджреНрдзрд╛рдВрдд рдирд┐рд╣рд┐рдд рд╣реИредтАЭ рджреЗрд╢-рджреБрдирд┐рдпрд╛ рдореЗрдВ рдРрд╕реЗ рдЕрдиреЗрдХ рдЙрджрд╛рд╣рд░рдг рд╣рдорд╛рд░реЗ рд╕рд╛рдордиреЗ рд╣реИред рдЗрдирдХреЛ рдпрд╛рдж рдХрд░рдиреЗ, рджреЗрдЦрдиреЗ, рд╕рдордЭрдиреЗ, рд╕реЛрдЪрдиреЗ, рдЬрд╛рдирдиреЗ, рдЕрдкрдирд╛рдиреЗ, рдЗрдирд╕реЗ рдорд╛рд░реНрдЧрджрд░реНрд╢рди, рдкреНрд░реЗрд░рдгрд╛, рд╕рдмрдХ рд▓реЗрдиреЗ рдХреА рдЖрдЬ рдирд┐рддрд╛рдВрдд рдЖрд╡рд╢реНрдпрдХрддрд╛ рдорд╣рд╕реВрд╕ рд╣реЛ рд░рд╣реА рд╣реИред рднрдЧрд╡рд╛рди, рдкреНрд░рдХреГрддрд┐ рд╣рдореЗрдВ рд╢рдХреНрддрд┐, рд╕рд╛рд╣рд╕, рд╕рджреНрдмреБрджреНрдзрд┐ рдкреНрд░рджрд╛рди 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